---
title: "太虛大師全書．第六編　法相唯識學 · 丁一　料簡"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjc65702rit10nb7rgn9pl"
---

### 丁一　料簡

> Section 1: Analysis

上來雖復辨能所觀，總義說者，若總言唯識，通能所觀。言唯識觀，唯能非所，通有無漏，通散及定，以聞、思、修、加行、根本、後得三智而為自體。若言唯識三摩地，通有無漏，唯定非散，唯修慧非聞、思，通三智。若言正證唯識，唯無漏非有漏，唯定非散，唯修慧非聞、思，唯正智、後得非加行。此非義說，不爾、三摩地等亦通聞思，十地論說故。至下當知。

> Though we have already distinguished the subject and object of contemplation, to summarize the general meaning: when we speak of "Consciousness-Only" in a general sense, it encompasses both the subject and the object of contemplation. When we speak of "the contemplation of Consciousness-Only," it refers solely to the subject, not the object. This contemplation includes both defiled and undefiled states, and both scattered and concentrated states. Its essence consists of the three wisdoms—those arising from hearing, reflection, and cultivation—as well as the preparatory stage, the fundamental stage, and the post-attainment stage. When we speak of "the meditative absorption of Consciousness-Only," it encompasses both defiled and undefiled states, but is limited to meditative concentration, not scattered states; it pertains only to the wisdom developed through cultivation, not that from hearing or reflection; and it encompasses the three wisdoms. When we speak of "direct realization of Consciousness-Only," it is exclusively undefiled, not defiled; exclusively meditative, not scattered; exclusively the wisdom of cultivation, not that of hearing or reflection; and exclusively the fundamental and post-attainment wisdoms, not the preparatory stage. This is not merely a matter of semantic distinction; otherwise, meditative absorption and the like would also encompass hearing and reflection, as stated in the \*Ten Stages Sutra\*. This will be clarified below.

上來標釋二體竟。下別辨唯識，今初、料簡。寬狹總言，唯識則通能觀唯識與所觀唯識。若言唯識觀，則唯能觀唯識，不通所觀唯識，故云唯能非所。但能觀唯識，復通有漏、無漏，及散與定，并以聞、思、修三慧，及加行、根本、後得三智為體。如表：——

> Now we have finished explaining the two essential aspects above. Next, we will distinguish the specific meaning of Consciousness-Only. First, let us examine its scope. Broadly speaking, Consciousness-Only includes both the observing consciousness and the observed consciousness. However, when we speak of the "Consciousness-Only contemplation," it refers solely to the observing consciousness, not the observed one. Thus, it is said to cover only the observing, not the observed. Furthermore, the observing consciousness can be either defiled or undefiled, and can occur in both meditative and non-meditative states. It is also based on the three types of wisdom—hearing, reflecting, and cultivating—and is embodied in the three kinds of knowledge: preparatory, fundamental, and subsequent. As shown in the chart:——

　　　　　　　　　　┌───────┐
　　　　一、唯識──┴────能觀　│
　　　　　　　　　　┌────┘　　│
　　　　　　　　　　├────所觀─┘
　　　　　　　　　　├────有漏
　　　　二、唯識觀─┼────無漏
　　　　　　　　　　├────散
　　　　　　　　　　├────定
　　　　　　　　　　├────三慧
　　　　　　　　　　└────三智

若言唯識三摩地者，就唯識之定以明也。三摩，古譯三昧，訛也。此云等，謂心于境均等思維，不沈不掉。地、即持義。謂此唯識若說為唯識定者，則通有漏、無漏，漏無漏位同修此定故。然皆定非散，三摩地之唯識觀故。其于三慧，唯是修慧，而聞思亦非全無，定中能聞法故。其于三智，則全具足。如表：——

> If we speak of the Meditation on Consciousness-Only, it is explained in terms of the meditative absorption of Consciousness-Only. “Samādhi” was rendered in ancient translations as “sānmèi,” which is inaccurate. It means “equal” or “even,” referring to the mind engaging with objects in a balanced, equanimous awareness—neither sinking nor becoming agitated. “Land” (bhūmi) signifies support or foundation. When this Consciousness-Only teaching is described as the “Meditation of Consciousness-Only,” it encompasses both the defiled and undefiled states, for this meditation is cultivated in both the defiled and undefiled stages. In all cases, it is meditative, not distracted, because it is the Consciousness-Only contemplation within samādhi. Regarding the three kinds of wisdom—hearing, reflecting, and cultivating—it pertains primarily to cultivating wisdom, though hearing and reflecting are not entirely absent, since one can hear the Dharma within deep concentration. As for the three types of cognition, it fully embodies them all. As shown in the table:——

若言正證唯識者，就真見道位明。世第一位引發根本智親證真如——唯識性——，曰正證唯識性。起後得智，曰正證唯識相。此正證位，唯無漏，唯定，唯修慧，唯二智，非加行，非聞、思，非散，非有漏也。

> If we speak of truly realizing Consciousness-Only, this is explained in terms of the stage of true insight. The highest level of the preparatory path gives rise to fundamental wisdom that directly realizes Suchness—the nature of Consciousness-Only—and this is called truly realizing the nature of Consciousness-Only. Then, subsequently attained wisdom arises, and this is called truly realizing the characteristics of Consciousness-Only. This stage of true realization involves only what is uncontaminated, only meditative concentration, only cultivated wisdom, and only these two kinds of wisdom. It is not the preparatory path, not listening or reflecting, not scattered mental activity, and not tainted by defilements.

　　　　　　　　　　　┌無漏
　　　　　　　　　　　│定
　　　　四、正證唯識─┤
　　　　　　　　　　　│修慧
　　　　　　　　　　　└正智後得

上來四重，正約修觀位說，非就法約義之談。若約義料簡，則開合寬狹，又復不同，恐繁不贅。不爾下、顯約義亦通聞思等，若不許者違經論故。

> The preceding four levels specifically pertain to the stages of meditative practice, not to a discussion based on doctrinal principles. If we were to analyze from the perspective of doctrine, the scope and distinctions would vary further, and I will not elaborate here to avoid unnecessary complexity. If this were not the case, then the following would show that even listening and reflection could be included from a doctrinal standpoint; otherwise, it would contradict the scriptures and treatises.